御注金剛般若波羅蜜經宣演 2.181

2.181

經。若復有人至所得功德　演曰。顯勝也。論云無我無生法忍者何義。如來於有為法得自在故。無彼生死法。我又非業煩惱力生故名無我。無生者此中云何得顯示。如說攝取餘福。尚於生死中不受苦惱。何況菩薩。於無我無生法中得忍。已所生福德勝多於彼。演曰。此中且以菩薩校量意顯佛果所受福報。定無有苦勸令攝取。彼論釋無我得無生云有三種。無我不生者。謂本性無生忍。自然無生忍。惑苦無生忍。言二種無我相者。謂人無我法無我也。問若福田不滅雖感果報不受苦迫。如梵釋等。應處生死不住涅槃。

Sūtra: “If, furthermore, there is a person […] the merit acquired…”
Exposition: This reveals the superior. The treatise asks: “What is the meaning of patience with the selflessness and unarisen nature of phenomena? Because the Tathāgata has attained mastery over conditioned phenomena, he is free from those phenomena of saṃsāra. Furthermore, because he is not born through the power of karma and afflictions, it is called ‘selflessness’. How is ‘unarisen’ demonstrated here? Just as it is said that in gathering other merit, one does not undergo suffering and affliction even within saṃsāra, how much more so for a bodhisattva who has attained patience regarding the selflessness and unarisen nature of phenomena! The merit generated is far superior to that.” Exposition: Here, by using the bodhisattva for comparison, the intent is to show that the karmic retribution received in the Buddha-fruit is definitely free from suffering, thus encouraging them to undertake it. That treatise's explanation of selflessness attaining non-arising states that there are three kinds of selflessness and non-arising: the forbearance of intrinsic non-arising, the forbearance of natural non-arising, and the forbearance of the non-arising of affliction and suffering. The expression “two kinds of characteristics of selflessness” refers to the selflessness of persons and the selflessness of phenomena. Question: If the field of merit is not destroyed, then although it induces karmic retribution, one does not suffer distress, just like Brahmā, Śakra, and the like; thus one should dwell in saṃsāra and not abide in nirvāṇa.